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HAND-BOOK 

OF THE 

BUDDHIST TEMPLE 



MAXWELL SOMMERVILLE 

Professor of Glyptology 

University of Pennsylvania 
















■ * 

4 




































































































































UNIVERSITY OF PENNSYLVANIA 



MONOGRAPH 


OF THE 


BUDDHIST TEMPLE 


IN THE 


Free Museum of Science and Art 


UNIVERSITY OF PENNSYLVANIA 


INSTALLED, PRESENTED AND DESCRIBED 

BY 

MAXWELL SOMMERVILLE 

U 

Professor of Glyptology, University of Pennsylvania ; 
Corresponding Member of the Societe Academique 
Des Sciences, Arts et Belles-Lettres Du 
Departement db L'Aube, France, etc. 





PHILADELPHIA 

i 900 

1 


two copies received, 
Ubrary of C<JBgr«»% 
Office of tfes 

MAR 29 1900 


Kegltur of Copyrlglfc 



56925 


Copyright, 1900, 


MAXWELL SOMMERVILLE. 


SECOND COPY, 

l , 

V ^ o o 


Sherman & Co., r*n ft, adel pitta . 


The Buddhist Temple 

OF THE 

FREE MUSEUM OF SCIENCE AND ART 

OF THE 

UNIVERSITY OF PENNSYLVANIA. 


The temple you enter here is not Korean, Tibetan, 
Chinese or Japanese, nor of any one Oriental nation. It 
is a Buddhist temple, constructed here of material pur- 
chased of priests in charge of Buddhist temples in many 
Eastern lands. It is so installed in the Free Museum 
of the University of Pennsylvania that all may form 
an idea ot such a place of worship, while, through its 
completeness, Mongolians and Buddhists generally will 
recognize a shrine where they may perform their ac- 
customed acts of devotion. In almost all places of 
Buddhist worship in China, Japan, Korea and Tibet, 
divinities in bronze, stone or wood, drums, bells and other 
temple paraphernalia may be seen which centuries ago 
were procured from neighboring countries. In some 
instances these acquisitions were presented by the faithful 
of some other Oriental nation desiring to encourage the 
establishment of their religion in new territory. In the 
6th, 7th and 8th centuries a.d. Korean and Chinese emis- 
saries of the Propaganda went to Japan, established the 
•Buddhist religion, and since that time bronze and wooden 
Buddhas have been acquired in that country from their 


4 


THE BUDDHIST TEMPLE. 


more ancient domiciles ; those coming from Ceylon, 
China and Korea have been the most prized. 

Instances of this transportation of carved and modeled 
deities may be found in almost every temple in eastern 
Asia. In the year 552 a.d. carved wood and bronze 
Buddhas were brought from Korea to Japan. We find 
in the temple Daishi Sama at Kawasaki, Japan, one of the 
most remarkable of these transported deities. The wor- 
shippers in this temple prize this effigy on account of the 
legend that Kobo Daishi in China, at the age of 33, 
carved this wooden figure of himself and threw it into 
the sea. It floated on the waves and was borne to the 
coast at Kawasaki. A fisherman on drawing his net 
brought it ashore, where he set it up. Curiosity brought 
the multitude, who, recognizing it as a deity, kneeled 
before it in supplication. It very soon proved to have 
miraculous power. The suffering were relieved of their 
pains, the sick were restored to health. It was soon 
domiciled in the temple now bearing his name. So sacred 
is the place, the adopted home of Kobo Daishi, that 
mariners at sea adore even the sight of the trees that 
shelter his shrine. The deity is clad in a silken robe of 
imperial yellow, presented by the Mikado at his acces- 
sion in accordance with ancient custom. 

A large proportion of these deities in wood and bronze 
naturally are housed within the temples. Most of the 
stone lanterns, or Ishi-doros, stand outside of the en- 
trance. 

Many temples have in addition to the Hondo, which 
is the main place of worship, a building known as the 
Soshi-do, or Founder’s Hall. 

There are also in the temple-grounds other shrines. 

The Ema-do for votives. * 

The Taho-to for reliquaries. 




























































DESCRIPTION OF THE TEMPLE. 


5 


The Hozo, or Treasure House. 

The Chozu-bachi, a covered cistern. 

The Shoin, or separate apartments for priests. 

Separate accommodation for the Rinzo, the revolving 
library containing the Buddhist canons or doctrines. 

Under the Shoro is the great bell, with the heavy 
swinging horizontal wooden bar with which any one can 
sound the bell, though it is only done as an act of devo- 
tion. 

Temple Guardians are housed under a special roof. 

This about completes the list of what is usually found 
outside of the principal house of worship. 

I have been compelled to place all these adjuncts of 
the temple within the space allotted to me in the New 
Museum of the University of Pennsylvania. 

Description of the Temple. 

In a separate room, outside of the gate to the left, will 
be found the Rinzo. See page 22 for description. 

On entering the inner temple we pass through the 
Sammon, or temple gate. There is one at either end of 
the apartment. 

There are more than eighty pieces of Carved Wood 
in various forms of ornamentation ; more than thirty of 
them are effigies of many Buddhist deities; they are 
principally from a temple at Nara, Japan. 

Hanging on the walls of the temple may be seen 
kakemonos, embroidered decorations, canvas drapes, 
framed temple placards, etc., procured in various tem- 
ples during journeys in all Buddhist lands. 

We will now first mention, in their order, the objects 
on pedestals about the temple floor, then the various 
deities and sacred objects of the altars, etc., on the 
chancel. 


6 


THE BUDDHIST TEMPLE. 


We now approach, or enter, through the Sammon, or 
temple gate. 

Just within the gate, facing us, are three Temple 
Guardians, one in the centre in two kinds of massive 
bronze, seated, with_ threatening mien, wielding a 
hatchet. On either side are standing figures in carved 
wood — the one on the right is Chinese, the other, on 
the left, is Japanese. The latter stands on an Oni, or 
demon, and has also a menacing attitude, reminding 
those entering that the place is holy. 

Just behind these temple guardians stands the Cistern, 
where men rinse their mouths before approaching Bud- 
dha. On either side are the Towel Racks, on which 
may be seen upwards of a hundred Towels, collected 
from many temples throughout Asia. 

On entering, in front of the temple guardians, the 
first racks, on the right and left, contain painted Votives, 
or Mabas, fragments of crockery, porcelain, stone, wood, 
and pieces of wearing apparel. On the rack at the 
right, the painted wooden votives are for every month 
of the year. Those on the left are for special purposes 
and occasions. See page 27. 

Alongside of the towel racks are two Stone Lanterns 
from Nagoya. See page 28. 

Back of the cistern, facing the right of the chancel, is 
an ancient Buddha (Jizo) in carved-wood, seated on a 
lotus flower, of exquisite workmanship. 

In the corner at the right of the chancel is a set of five 
large revolving Prayer Wheels, with prayers from Tibet, 
Darjeeling and Japan. The frame, or stand, is sur- 
mounted by seven carved-wood figures, which, like many 
others in this shrine, are from a temple in Nara. 

At the left of the prayer wheel is a bronze deity, 
the god of libations. 


DESCRIPTION OF THE TEMPLE. 


7 


In the southeast corner stands an ancient grotesque 
figure of Hotei, one of the Seven Gods of Good For- 
tune, typifying contentment and good nature. He is 
represented with an enormous abdomen and a perpetual 
smile. 

On either side, just within the gate, are two seated 
gilded Buddhas, the one at the left bejewelled. In the 
southwest corner is a small, ancient figure of Fugen 
seated on an elephant. 

In the passage approaching the corner of the chancel 
is a beautiful old deity, Binzuru. 

Binzuru, the deity to which the faithful come for help 
in all their ailments. Buddhists know Kileso to signify 
pain. Sin is expressed by the combination of that word 
Kileso and Akusala. Binzuru, being a perfect saint, was 
believed to be free of Kileso. He knew no pain ; his con- 
dition was nishklesa. The counsel that Binzuru is sup- 
posed to give to those who pray to him is, Do righteously 
and escape suffering. In whatever part of the human 
frame there may be suffering, a corresponding part of 
Binzuru’s person is rubbed by the devotees. In many 
cases relief ensues. Their cry is, “ I go for refuge to 
Buddha.” Such is faith ! 

The polished stone so frequently seen in the forehead 
of Buddha is emblematic of wisdom. 

Outside of the red-lacquered altar railing and around 
the four walls of the temple are the eighteen disciples 
and fifteen apostles, in all thirty-three ancient wooden 
Buddhas, standing on rudely carved lotus flowers. 

On the backs of all these deities are inscribed their 
names in black. Time has obliterated so many of the 
characters that I have abandoned the idea of giving a 
detailed description of them. 

On the west wall, opposite the chancel, is another 


8 


THE BUDDHIST TEMPLE. 


Stone Lantern. Opposite it, in front of the chancel, is 
the Money Box, into which, in all Buddhist countries, 
every one entering, either for worship or visiting through 
curiosity, is expected to throw in some money for the 
maintenance of the temple. 

Continuing toward the north end we find the Ward- 
robe where are kept the garments which the faithful have 
contributed to the comfort of Binzuru and other deities. 
The top of the wardrobe is surmounted by carved-wood 
figures. The front of the wardrobe is relieved by strange 
Oriental decorations. 

In the northwest corner, seated on a chair, is an an- 
cient lacquered Buddha bearing on his arms a Goko, a 
religious sceptre, symbolizing the irresistible power of 
incessant prayer and meditation. 

In front of the northern Sammon, or gate, is the 
Priest’s Table for the receipt of contributions to the tem- 
ple and the dispensing of certificates, kakemonos, small 
carved Buddhas, etc., to the contributors in proportion 
to the amount of assistance given by them to the tem- 
ple. It is surmounted, like other pieces, by an artistic 
roof. In the centre in the front of the body of this 
table, or desk, is a stone fragment found by the author 
at the tope at Sarnath. 

At Sarnath, ancient Benares, about four miles north- 
east of the present city of Benares, India, is a tower, or 
tope, built of solid stone and brick ; the stone part is 
ninety-three feet in diameter and about forty-four feet in 
height. Above that it is in brick, and rises in all more 
than one hundred feet ; so that with the elevation of the 
base on the hill it reaches nearly one hundred and thirty 
feet in altitude. 

This tope was erected to commemorate the fact that 
here Gautama (Buddha) first preached. At that time he 


THE CHANCEL. 


9 


had attained Buddhahood and was residing in the vicinity 
with only five disciples, though afterwards the number 
of disciples was increased to eighteen. 

The racks on either side of the priest’s table, again, 
contain Votives of the twelve months of the year and 
fragments of crockery, porcelain, wood, stone, tissues, 
etc. There are also two broad Stone Lanterns. 

In the northeast corner, on a pedestal of natural 
Asiatic cedar, stands a large, rudely-carved Buddha from 
Korea. Notwithstanding the crudeness of the work, a 
sweet smile enlivens the countenance of the deity. 

At the corner of the chancel, seated on a chair, is an- 
other ancient lacquered Buddha, with remarkably natural 
translucent eyes. His teeth may be perceived through 
the open lips. 

In the centre, between these two deities, are the Stand 
and Gong to which the devout repair, and sound the gong 
when they wish to call Buddha’s attention to their 
prayers. The rope, to which is attached the block em- 
ployed to strike the gong, is made of Asiatic rushes, and 
is peculiarly formed. 

The Chancel. 

In the centre, near the front of the chancel, is a rare 
bronze figure of Jizo from the temple of Higashi Hong- 
wanji, Tokyo. 

This massive draped figure of Jizo is of parti-colored 
bronze ; his head is surrounded by a nimbus on which 
are Sanskrit characters. He holds in one hand a Sha- 
kujo, a priest’s sceptre, with pendant rings ; in the other 
hand a jewel, known by some Oriental scholars as a 
peach. Jizo is regarded as the compassionate helper 
of those who are in trouble ; the patron of travellers, of 
mothers and of children. 


IO 


THE BUDDHIST TEMPLE. 


Frequently the pedestal of Jizo’s image is loaded with 
pebbles, which are intended to serve in the other world to 
relieve the labors of the young who have been robbed of 
their clothes by the hag named Shozuka no Baba, and 
then set by her to perform the endless task of piling up 
stones on the banks of the Buddhist Styx. 

The back of the altar space is furnished with various 
embroideries on which are numerous Camenos of heavily 
gilded brass with ornamentation in relief, bearing signifi- 
cant relations to the holiness of the place. One is a 
pine, — a gilded representation of that perennial tree, 
emblematic of the fervor which should pervade the life 
of a Buddhist. Another is a group of bamboos, sug- 
gestive of the constantly increasing force and strength 
developed by them as they progress in age. A third is a 
plum-tree, symbolic of constancy ; no matter what the 
temperature or weather may be, faithful to its period of 
blooming, this tree puts on its garment of beauty and of 
fragrance to delight the world, even if all nature be cov- 
ered with snow. 

On either side is an Altar with ancient Altar Cloths, 
Lotus and other flowers in bronze, wax and sandalwood 
Candles, White Elephants, Sotobas, and Benten, Goddess 
of Love, the governess of matrimonial affections. 

In front of Jizo is an Altar for the offerings of tea, fruit, 
lentils, cooked bamboo ; also a porcelain cup, with lac- 
quered cover, in which special tea is always kept for 
Jizo. Directly behind Jizo stands an elaborate Bud- 
dhist Shrine, with all the necessary objects for worship. 

On the right, at the back, near the railing, is the Fire 
Altar. About the floor of the chancel, near the shrine, 
are bamboo Cylindrical Vases. Just in front of the fire 
altar is a Chinese Bronze Deity with natural hairy eye- 
brows, mustaches and beard. It is the Chinese god 


THE CHANCEL. 


II 


Shin-No, and his companion. Shin-No is the Chinese 
Aesculapius, and the companion is their Telesphorus. 
The conception of the companion figure in the group is 
very beautiful. After the great physician yEsculapius has, 
by his medical treatment, brought the patient through the 
course of the disease, that very important deity, Teles- 
phorus, guards the patient through the critical period of 
convalescence. 

At the north, on the other side from the fire altar, in 
a similar position, is the Chest of Sacred Manuscripts, 
also containing a Bowl made from a priest’s skull, a 
Scourge with a human thigh-bone handle, Chaplets cut 
from skull-bones, and a Hossu or two for expelling 
evil spirits. 

In central positions are Bronze Temple Lanterns with 
inscriptions in relief, turtles carrying their young, etc. 
The lanterns are in two colors of bronze. 

On either side is a mounted deity. That on the 
right is Monju, seated on a lion. Monju is the apothe- 
osis of transcendental wisdom. That on the left is Fugen, 
seated on an elephant. Fugen is the divine patron of 
those who practice a worship of ecstatic meditation. 

In front of them are “the two dogs.” That on the right 
the Heavenly Dog, that on the left the Korean Dog. The 
female dog is the one with its mouth open. The Priests’ 
Tables are just within the altar railing in front, with Prayer 
Tables, Temple Gongs, Sotobas, Books of Prayer, 
Gokos, Portrait of Buddha, Incense Burners, Stork bear- 
ing Candles, Bronze Hibachi, in which fire is also 
kindled, and a painted Drum in an upright stand. The 
metallic ornamentation surmounting this stand, a ball sur- 
rounded by flames, is a Buddhist emblem called Hoshu- 
no-tama, probably symbolic of the omnipotent Kwannon. 
This lacquered drum is from Saijoji temple at Kyoto. 


12 


THE BUDDHIST TEMPLE. 


The curious Paper Tableaux, in silver and gold, cut 
out and in open work, laid upon red and yellow ground, 
displayed in frames about the temple, are from a large 
Buddhist temple at modern Ayuthia, Siam. 

That certain objects on the walls may be understood, 
we mention here that the Uzumasa or Koryuji temple 
near Kyoto is said to have been founded a.d. 604 by 
Shotoku Taishi, who consecrated it to certain Buddhist 
gods whose images had been brought from Korea. 
Most of them were life-size. It will be observed that 
along the wainscoting large gilded Sotobas have been 
placed ; these bear the names, in Japanese, of those who 
have contributed munificently to the erection of the Uni- 
versity Museum Buildings. On the smaller Sotobas of 
bamboo and other woods are written the names of 
prominent or celebrated dead. These latter Sotobas 
also convey petitions to Shotoku Taishi on behalf of the 
departed souls. Pictures of saints, proclamations, and 
other documents are likewise framed and hang on or 
above the wainscoting. The frames are all of Asiatic 
cedar. 

The following is an explanatory list of eminent dead 
who have departed in the Buddhist faith : 

Names on Bamboo Strips. 

1. Kammu Tenno. 49th Emperor. 

2. Minamoto Yoshitsune, one of the great generals 
of the Genji forces, defeated a.d. 1184 — disappeared, 
death unknown. 

3. Kobo Daishi. Great priest, now deified. 

4. Toyo Omi Hideyori. General. Died 835. 

5. Kawara Sadaijin. One of the two highest officials 
in the supreme council of state. 

6. Hakujun Osho. Priest. 


NAMES ON BAMBOO STRIPS. 


13 


7. Saigio Hoshi. Priest. Died 1198. 

8. Taira Shigemori, a leader of the Heikei forces. 

9. Anchin. Priest. 

10. Kato Kiyomasa. Noted hero under Hideyori. 
Died 16 1 1. 

11. Nichiren Shonin. Priest, now deified. Died 1284. 

12. Chiben Sojo. Archbishop. 

13. Tokugawa Ieyasu. First general of Tokugawa 
family. Died 1616. 

14. Koshuku Hoshi. Priest. 

1 5. Go Shirakawa Hoko. 76th Emperor, afterwards 
priest. Died 1887, age 66. 

16. Ryonin Shonin. Priest. 

1 7. Kanshin Oshyo. Priest. 

18. Kyorei Monen. Prince. 

19. Kwampaku Michinaga. High official in supreme 
council of state. 

20. Nichizo Shonin. Priest. 

21. Shinsei Shonin. Priest. 

22. Uematsu Masanao (Military Class). 

23. Kato Toranosuke Kiyomasa (Military Class). 

24. Minamoto Yoshinaka. General of Genji forces. 
Died 1184. 

25. Taiko Hideyoshi. Great general. (Premier.) Died 
1598. 

26. Go Mizuno Tenno. 109th Emperor. Died 1612, 
age 85. 

27. Fujiwara Yoshiko (unknown). 

28. Yasuami. Buddhist architect of shrines, etc. 

29. Oda Nobutada. General. 

30. Go Kashiwabara Tenno. 105th Emperor. Died 
at age of 63. 

31. Wage Kiyomaro. Great patriot. Died 799. 


H 


THE BUDDHIST TEMPLE. 


Names on Smal 
a, i. Nyoshin Shonin. 
4, 1300. 

a, 2. Zonnyo Shonin. 
18, 1457. 

a, 3. Bunnio Shonin. 
1799. 

a, 4. Shotoku Taishi. 
February 22, 622. 

a, 5. Junnyo Shonin. 
ber 30, 1632. 

a, 6. Kennyo Shonin. 
vember 24, 1592. 

a, 7. Jitsunyo Shonin. 
ary 2,^1525. 

a, 8. Ryonyo Shonin. 
tember 7, 1662. 

a, 9. Genku Shonin. 
25, 1212. 

a, 10. Gunyo Shonin. 

14, 1440. 

a, 11. Tennyo Shonin. 
25, 1499. 

a, 1 2. Shyonyo Shonin. 

13, 1 5 54* 

a, 13. Kenshin Taishi. 
November 28, 1262. 

a, 14. Shakunyo Shonin 
24, 1495. 

a, 15. Ryuju Bosatsu. 
unknown. 

a, 16. Kakunyo Shonin. 

19, I 35 I * 

a, 17. Jennyo Shonin. 

29, 1 379- 


l Wooden Sotobas. 

Buddhist Priest, died January 

Buddhist Priest, died June 

Buddhist Priest, died June 14, 

Buddhist Archbishop, died 

Buddhist Priest, died Novem- 

Buddhist Priest, died No- 

Buddhist Priest, died Febru- 

Buddhist Priest, died Sep- 

Buddhist Priest, died January 

Buddhist Priest, died October 

Buddhist Priest, died March 

Buddhist Priest, died August 

Buddhist Archbishop, died 

. Buddhist Priest, died April 

Chinese Archbishop, death 

Chinese Priest, died January 

Chinese Priest, died February 


BANNERS, MONOGRAMS AND CRESTS. 


15 


Banners, Monograms and Crests. 

From the ceiling hang four square blue Banners with 
colored designs and red inscriptions, and two others, paler 
blue and longer, on which are represented pine needles 
and three pine cones, symbolic of long life and un- 
changing love. There is a monogram Kotobuki signify- 
ing success in every undertaking of life, and the hope 
that the life may be long and happy. 

The four longer streamers, in different shades of yellow, 
also hanging from the ceiling, have each a crest in color 
at the top. 


The Manji (Sanskrit, Svastika), symbol of 
luck ; known as the Buddhist crest. 


Mitsu-aoi, three asarum leaves. The 
crest of the great Tokugawa family. 

Mitsu-domoe, triple form of the source 
of life. 

Kiku-no-mon, the Imperial crest of the 
chrysanthemum. 

Lanterns, lamps, birds and flowers hang from the 
ceiling. 

Suspended above the front of the chancel are four 
unique Japanese Temple Lamps. A wick floating on 
palm oil supplies the light. There are three metallic 
cups, one within the other, graduated in size, representing 
lotus flowers, the oil being only supplied to the inner or 
smaller cup, so that if any oil passes the margin of the 
first cup it is sure to be caught in the second, so that 






1 6 


THE BUDDHIST TEMPLE. 


cleanliness is assured. The hanging supports and the 
lamps are ornamental, the design being in hammered 
and chiselled brass. 

At the outer entrance of the vestibule of the temple, 
before the Rinzo, are two Rain Coats, made of rushes, and 
some peculiar Lacquered Hats such as the peasantry 
leave at the door on a rainy day when going in to wor- 
ship. To be thoroughly realistic there should be a 
number of sandals and shoes at the threshold, for all 
men entering a temple go in their stockinged or bare 
feet. 

The Manner of Worship. 

The various objects used in and about a Buddhist 
temple having been noticed, we will now regard the man- 
ner of worship. Although the surroundings, the pic- 
tures, embroideries, and other paraphernalia decorating 
the temple are numerous, yet the services by the priest 
are generally performed with little form or display. The 
priest, as in all Oriental religions, is clothed in a rich, 
embroidered silk gown, to which is added a garment 
with a broad band passing diagonally over the back and 
breast, attached to which is a large square pendant which 
resembles a satchel. Before him is a low altar, just 
within the chancel rail. On this altar is the hossu, 
also the loose flowers provided by the faithful, an incense- 
burner, books of prayers, drums, bells, a small prayer- 
table, a stork holding a candelabrum in its beak, sacred 
manuscripts, small sotobas, reminders of the dead re- 
cently deceased, spoken of as Hotoke, a gilded five- 
pronged Goko, the symbol of the irresistible power of in- 
cessant prayer, in Sanskrit vajra , and a sceptre which at 
times, during certain services, the priest places in a hori- 
zontal position against his breast, extending the scalloped 
palm toward the congregation in the act of benediction. 


THE MANNER OF WORSHIP. 


17 


There are two such altars, one on either side of the 
chancel. 

On commencing the ordinary service the priest, before 
attending to any other duty, symbolically rids the atmos- 
phere of all bad influences and evil spirits by passing a 
hossu rapidly through the air, from time to time pros- 
trating himself before Buddha, alternately rising and re- 
suming the most devotional position known or practiced 
by man. The hossu is a fly-brush, composed of a 
plume of horse-hair fixed to a short handle, and carried 
by the priesthood as a symbol of their clerical func- 
tions. Nats, or Spirits of the Air, at an early period, were 
worshipped by Buddhists in Burmah. This sentiment 
has not been entirely abandoned. At the present day, 
in the Buddhist temples of several Oriental nations, many 
of the forms of Hindu deities have not been completely 
eliminated. The shades of these Hindu deities are also 
recognizable in Siam and Japan. 

The hossu is intentionally constructed only of hair. 
The fundamental law of Buddha, “kill, no living thing,” 
renders impossible the thought of destroying even annoy- 
ing insects ; the only intention is to drive them out of 
the holy place. 

The priest now sits with his feet and legs doubled up 
under him, his head inclined in a devotional attitude. 
He sways his body backward and forward, reading 
prayers from Pali text. 

Although he intones many prayers, he frequently 
reiterates Ncimu-Amida-Butsu , Namu-Amida-Butsu , Na- 
mu-Amida-Butsu y continually beating on the mokugyo, 
or melon-formed wooden drum. 

One may demand, Why does the priest thus continually 
strike on the wooden drum ? His occupation, intoning 
the same prayers for an hour or two uninterruptedly, is 

2 


I 


THE BUDDHIST TEMPLE. 


very monotonous. Striking the wooden drum in a 
measure awakens his energies ; and at the same time, by 
the penetrating sound of each blow, the devout within 
a radius of three hundred yards are made aware that 
Buddha is being interceded for them. 

In speaking of the form of worship we shall only 
glance a moment at the religion of those who worship 
in these temples. 

It is to be understood that through tradition we have 
Dipamkara (Source of Light), a Buddha who appeared 
many centuries before Christ, and as many as twenty 
Buddhas preceded him. 

Gautama Buddha, who is the deity to whom the hearts 
of all the faithful turn, is the great father of the faith. 

The traditions of the various Oriental nations agree in 
naming Kapilavastu, about four miles northeast of Ben- 
ares, as his birthplace. 

This Gautama Buddha was born about five centuries 
before Christ. 

When this son of Suddhodana, named Gautama, after 
years of rigorous asceticism and self-denial, had attained 
the holiness he innately desired, he assumed the name 
and was known as Buddha, “ The Enlightened One.” 
His followers believed that by transmigration of the soul 
Gautama Buddha was conceived by his mother in the 
form of a white elephant. Many of the legends and 
sketches of his life in the sacred books of the various 
Buddhistic countries do not entirely agree, yet the nar- 
ratives and doctrines are so nearly in accord that the 
priests of different nationalities, after patient researches in 
all the sacred books in these many nations, are of one 
mind. Many interesting incidents illustrating the im- 
portant principles of his religion are to be found in the 
sacred books of the temples wherever Buddhism exists. 


THE MANNER OF WORSHIP. 


19 


Among his many significant titles are “The Great 
Hero,” “The Blessed Lord,” “The Teacher,” “The 
Kinsman of the Sun,” “ The Universal Monarch,” “The 
Honored One of the Universe.” 

Many legends give us an idea of Buddha’s form, 
stature, and the peculiar features of his new human nature, 
which seem to show that he was created and sent into 
this world to be the guide and supreme ruler of men. 
He came on this earth to teach men to live sober and 
pure lives, and so conduct themselves in this sphere of 
probation that their regenerated souls, after necessary 
transmigrations, might eventually be fitted to dwell with 
him in Nirvana, his Paradise. 

The priest, believing in the transmigration of souls, 
naturally thinking of his own welfare, while praying 
earnestly for the people asks that, when he shall be born 
again into this sphere of trial and preparation for the final 
hereafter, his spirit may be comfortably embodied. 

The priest, like the people, is inwardly convinced that 
before he can arrive at Nirvana it is probable that his 
soul will be tried by other phases of metempsychosis. 
That idea is so firmly established in his mind that he fears 
that his spirit, on returning to this life of probation, may 
find itself embodied in the form of some loathsome ani- 
mal. Surely all cannot hope to. pass that period just as 
they may desire. The sentiment is a beautiful one — a 
period of probation in which the baser instincts will be 
consumed and the better qualities refined. 

These holy men are generally very earnest in their 
prayers. They become so absorbed that they seem not 
to be of the world of worshippers about them. One can 
observe an expression of exaltation on their counte- 
nances as they appear to come nearer and nearer to the 
loved deity whom they are imploring for help. At times 


20 


THE BUDDHIST TEMPLE. 


a priest becomes so deeply engaged that he has to be 
called away to repose by the one who has arrived to 
replace him. It is a service that continues through 
several hours, to suit the convenience of many worship- 
pers arriving at different times. 

Although the people do pray for themselves in several 
ways — on their knees, with their voices, and by burning 
prayers on slips of paper which they buy at the contribu- 
tion table — they evidently understand that the priest is 
their mediator. They seem to be satisfied with his inter- 
cession ; much of the time they are looking around and 
seeing that the priest is performing his office for them. 

A beautiful ceremony is celebrated when a daughter 
is about to be married : the family and servants bring to 
the temple fruits, cakes, viands, etc., intended for the 
wedding-feast. The priests receive all the plates of food 
and place them in lacquered cabinets back of the altar, 
where they remain until they are blessed. They are 
then restored to the family, who partake of the repast 
with greater relish, and with the hope, if not the assur- 
ance, that all will be well. 

In the sanctuary, just as the priest has symbolically 
purified the air, so the faithful do not dare to approach 
the chancel until they have purified their hands and 
mouths by rinsing at the cistern. The entire congrega- 
tion conacientiously attend to their duties to the temple. 
Every one, before prostration at prayer, throws a piece of 
money on the chancel floor, or even about the temple 
matting ; that money is sacred. No one will ever dare 
to take it. It will be gathered up before the close of the 
service by those appointed for that duty. 

In some of the larger temples the labor of sorting and 
counting out the money thus contributed is consider- 
able. Occasionally I have been conducted to the inner 


THE MANNER OF WORSHIP. 


21 


rooms where the money was being counted on the floor, 
where the priests were always very accommodating in 
supplying me with small change for notes. 

The gifts of the worshippers do not end with what 
they have thrown on the matting. Before leaving the 
temple many go to the contribution table, or desk, and 
pay something for the support and repairs of the temple, 
for which they are given a receipt, a kakemono, or a 
bowl, or some carved figure of a deity in value propor- 
tionate to the amount of their contribution. The gener- 
osity of the women is taxed more than that of the men, 
for it is generally the women who supply the principal 
Buddha with offerings of rice, lentils, cooked shoots of 
the bamboo, fruit, tea, etc. The cup of tea is protected 
from dust and insects by being covered by a richly- 
lacquered lid. During religious services reasonable si- 
lence prevails ; all are in bare or stockinged feet, and 
those assembled conduct themselves with a propriety 
due to the sacred place. 

On special occasions three or four musicians with 
stringed instruments sit at one side of the altar, and some- 
times twenty or thirty visiting priests are seated on the 
floor of the chancel, with their feet thrown out behind 
them, inclining their heads, and frequently swaying their 
bodies backward and forward. 

The priest is the intercessor of the people, their 
mediator ; therefore meditation is one of the important 
occupations of the Buddhist priesthood ; and, as contem- 
plation of holy things is a cardinal duty and doctrine, 
the priest, as their mediator, not only prays for the peo- 
ple, but in moments of silence he is supposed to be 
meditating for them. 


22 


THE BUDDHIST TEMPLE. 


Objects, Decorations and Ceremonies. 

The termination ji in names of many temples means 
Buddhist temple. There are also many temple names 
ending in san (mountain), and in (monastery). 

A Sotoba is a stone or wood memorial ; if stone, it 
is over the remains of a saint. The elements of these 
stone structures are the ball, crescent, pyramid, sphere, 
and cube. They are emblematic, and symbolize air, fire, 
water, and earth. The faithful believe that they can 
obtain forgiveness of all sins by looking earnestly on a 
sotoba during prayer. 

These sotobas are also in the form of wooden tablets. 
Some of them are in remembrance of the dead ; others 
serve to commemorate contributions of money to the 
temple, or gifts of trees to ornament the grounds. 

A Rinzo is a revolving library supposed to contain 
manuscripts and books comprising all the doctrines in 
detail of Buddhism, the teachings and counsels of Buddha. 
These writings are so voluminous and so inexhaustible 
that almost no disciples of the faith, except the priest- 
hood, could ever find time to read them all, much less 
to study them. Therefore the laity, upon the payment 
of a fee to the temple authorities, are permitted to per- 
form an emblematic pilgrimage by pushing around, or 
causing to revolve, the entire case of records on its axis 
or pedestal. By doing this they make a long and fa- 
tiguing journey. This work of faith accomplished, the 
high priest of the temple accords to each deserving dis- 
ciple, at the completion of his journey, a certificate of his 
having mastered the study of the doctrines of Buddhism. 

In this connection it may be well to remark that 
Gautama Buddha, after years of asceticism and medita- 
tion, instructed his disciples and prepared them for their 
future career. Yet it is generally believed that he did not 




OBJECTS, DECORATIONS AND CEREMONIES. 


23 


write any books, nor did he dictate to his associates what 
are generally and erroneously spoken of as his writings. 

When asked what his followers should do when they 
could no longer have his voice and profit by his counsel, 
Buddha replied, “When I shall have gone, remember 
the truths which I have taught and preached, and let 
them be your guide.” He also impressed upon them 
this command : “ Never think or say that your own reli- 
gion is the best ; never denounce or revile the religion 
of others.” This may be accounted for by the fact that 
Gautama Buddha commenced to inculcate his doctrines 
among the strictest Hindus. 

During the centuries that have elapsed since Buddhism 
was instituted, many ceremonies and forms have from 
time to time crept into that system of worship. It is no 
longer the simple, pure service which Buddha desired 
to establish, and which was strictly observed during 
several centuries. The religious rites that have thereby 
been established have by their symbols and display 
gratified the credulity of the masses, satisfied their taste 
for scenic effect, and so attracted the multitude to these 
more interesting ceremonies of the temple as it is to-day. 

The Sammon, or two-storied gate, is what its name 
(mountain gate, i.e. t temple gate) implies ; they are very 
numerous, as many pious men who can afford the ex- 
pense have presented gates to the temples in the hope of 
benefiting their souls. 

Zuijin, or Temple Guardians, are generally placed at 
the gate to keep guard over the approach to the temple. 
They have a mission ; their duty is to arrest the attention 
of the careless and thoughtless, and by gesture warn 
them that they are about to enter into a sacred place. 
They are also believed to drive away evil spirits. None 
can pass into the temple without facing them. 


24 


THE BUDDHIST TEMPLE. 


Gok5. — A Buddhist religious sceptre, representing by 
symbol the irresistible power of incessant prayer. 

Oni, the name for demons ; the temple guardian on the 
left stands on one of them. 

Ama-inu. — The Heavenly dog. 

Koma-inu. — The Korean dog. 

They are represented to keep off demons. The Korean 
dog has a thorn on his head. These specimens are in 
carved wood of the seventeenth century. 

0h5zu-bachi. — A cistern where the faithful are sup- 
plied with a wooden dipper of water, with which every 
worshipper rinses his mouth and washes his hands before 
he deems himself fit to approach or prostrate himself be- 
fore Buddha. 

Towel-racks on either side of the Chozu-bachi, on 
which hang numerous towels that serve the devout when 
they have rinsed their mouths. They are of innumer- 
able designs. A large collection, which I procured from 
the priests in Asia, may be seen in this temple. The 
following is a list of some of the temples from which the 
towels were acquired : 

Asakusa Kwannon temple, Tokyo. 

Kiyomizu temple, Ueno Park, Tokyo. — Buddhist priest 
very courteously took them from before the altar for 
Prof. Sommerville. 

Kameido temple, Tokyo. — A stone tortoise is seated 
on the cistern, or well. 

Ueno Shitayaku temple, Tokyo. 

Hommonji temple, Ikegami, two hours from Tokyo. 

From small votive temple at Ikegami. The temple of 
Hommonji, two hours from Tokyo. 

Kinkakuji temple, Kyoto. 

San-ju-san-gen-do temple, Kyoto. 

Shinnyo-do temple, Kyoto. 


OBJECTS, DECORATIONS AND CEREMONIES. 


25 


Temple of the large Daibutsu, Kyoto. 

Chion-in temple. — The principal monastery of the 
Jodo sect of Buddhists on a hill in Kyoto. 

Ginkakuji or Jishoji temple.— On a spur of Hiei-zan, 
near Kyoto. 

Karasaki Jinja. — A little Shinto shrine, Karasaki, 
near Kyoto. 

Kiyomizu-dera on the hill at Kyoto. 

Higashi Hongwanji temple, Nagoya. 

Kobukuji temple, Nara. 

Kasuga no Miya temple, Nara. — At this temple is 
given the ancient dance called kagura. 

Iemitsu temple, No. 3, Shogun, Nikko. — Obtained 
from the priest with difficulty. 

Ieyasu temple, No. 1, Shogun, Nikko. 

Tennoji temple, Osaka. 

Chapel containing the Indo no kane, or Bell of Lead- 
ing, which is rung in order that the Saint-Prince may 
conduct the dead into Paradise. Osaka. 

Miidera temple, No. 14 of the 33 places sacred to 
Kwannon. Near Otsu. 

Asakusa Kwannon. — Shrine of Jizo, protector of chil- 
dren, near Monzeki temple, Tokyo. 

Daishi Sama temple, Yokohama. 

Kawasaki Daishi Sama temple, Yokohama. 

Hase Kwannon temple. — Prof. Sommerville con- 
tributed money to the poor fund, so the priest gave 
the towels. 

Small prayer temple of Hommonji, Ikegami. 

Nishi Hongwanji temple. — The headquarters ol the 
Monto sect of Hongwanji Buddhists. 

Rinzaiji temple. — Shizuoka, on the side of the tea hills. 

Sacred towels from Sengakuji temple, or, more fully, 
Banshozan Sengakuji, Takanawa, Tokyo. 


2 6 


THE BUDDHIST TEMPLE. 


The aged priest let Prof. Sommerville have these 
towels in the most friendly manner. Here lie buried 
the 47 Ronins who were forced to commit hara kiri (sui- 
cide by disemboweling). 

Prayer Wheels of the largest size are found in the 
Buddhist temples of the Himalayas, where often six or 
more are turned by a single crank. The prayers are 
prepared by the priests, and are attached in panels on the 
vertical wheels. 

Temple Drums. — In connection with the temples, 
five kinds of drums are used : one resembling the tam- 
tam of India ; a second of gaily-painted parchment in a 
round frame, gilded, lacquered, and suspended in an up- 
right stand, with bright metallic disc at the top ; a third, 
a wooden mokugyo in the form of a melon, with a 
curved incision, upon which the priest, while he prays, 
continually keeps time by striking with a hard padded 
beater ; a fourth, a shallow circular drum, which certain 
priests of the temple, in groups of four or five, play upon 
on fete days outside of the temple ; a fifth, another wooden 
mokugyo in the form of a fish. There are therefore 
three parchment drums and two wooden mokugyos. 

Attached to the frame of the mokugyo, in the form 
of a fish, is a gold bronze plaque, about two hundred and 
fifty years old. On it is a figure of the poetess Ono no 
Komachi and her famous verse : 

Ono no Komachi. 

Thy love hath passed away from me. 

Left desolate, forlorn, 

In winter rains how wearily 
Thy summer past I mourn. 

The Gakudo, especial hall for votives, of which votives 
see a collection on several racks in the temple. 

A large Money-box is a prominent object in every 


OBJECTS, DECORATIONS AND CEREMONIES. 27 

temple. These boxes are ingeniously made, so that 
money thrown into them is comparatively safe. 

A Contribution Desk, or table, is another institution 
standing at the left, just inside the entrance of all temples, 
under the care, usually, of two priests, who, upon the re- 
ceipt of contributions for the support or repair of the 
temple, present the contributor a certificate in the form 
of a kakemono, or illuminated scroll, the value of which 
is always in proportion to the amount received ; if the 
contributor prefers, he may choose and receive some small 
figure of Buddha carved in wood, or a talisman peculiar 
to the temple which he has aided by his gift. 

Buddha’s Wardrobe is a peculiar institution in some 
temples. Even under the tropical heat of Ceylon and 
Java, where formerly Buddhism flourished, and in other 
Oriental countries, there are moments when the cold 
mountain winds sweep down through the temples. De- 
vout women, fearing their loved Buddhas may suffer 
from the sudden change of temperature, have provided 
scarfs and rude capes, with which they clothe Buddha’s 
neck and shoulders. These garments are kept in a 
wardrobe near by. 

Votives. — In this temple may be found several racks 
on which are hung sets of painted votives for every 
month of the year. 

On another rack will be found special painted votives, 
such as a votive offered by a man addicted to drinking 
too much sake. He thereby vows to the god that he 
will reform. Procured in the small votive temple of 
Hommonji at Ikegami, near Tokyo. 

Votive offering for protection against wild animals, 
from Tennoji temple, Osaka. 

Votive offering for general assistance of Buddha, from 
Asakusa temple, Tokyo. 


28 


THE BUDDHIST TEMPLE. 


Votive offering to the god, Yakushi (the Healer- 
king). Shinagawa, side temple. 

Votive offering of those desiring to earn money. The 
red and blue spots represent coin. 

Votive offering of the wife of a mariner who has gone 
to sea. 

A painted votive offering of a family about to build a 
house. 

On some of the racks are attached pieces of broken 
crockery or faience , stone, wood, fragments of garments, 
etc. These are placed there with the hope that the house 
may prosper ; such votives are also hung on trees out- 
side of the temples. 

The fragments of stone are from Asia, and such stones 
are there hung up by those engaged in building houses. 

The Gong Rack. — This is used by the suppliants 
who, when at prayer, fearing that the deity is not hearing 
their petition, repair to this rack, and by means of the 
rope strike vigorously the gong in hope of attracting 
Buddha’s attention, after which they return to their de- 
votions. In China they try to attract Buddha’s attention 
by exploding entire packs of firecrackers, which they 
throw into a deep round iron box before the altar. In 
this temple there are two in faience. 

Ishi-doro — Stone Lanterns. — There has always ex- 
isted a belief among the Buddhists, in Japan especially, 
that for a period of years after death, the souls of the 
departed were wandering in the vicinity of the region 
they had occupied on earth in life. Also that while they 
were expiating the errors committed in the flesh the dark- 
ness of night was particularly trying to them. Their 
family and friends, in view of this, sought to alleviate their 
condition by supplying them with light. Therefore they 
made these most indestructible stone lanterns, which 


OBJECTS, DECORATIONS AND CEREMONIES. 29 

were equally intended to serve as memorials. Thus they 
were given as offerings to the temples during many cen- 
turies. At Nara these lanterns have so accumulated in 
every position, within and without, among the trees about 
the temples, that their number is not easily counted ; and 
still, when the community can afford the expense, they 
are nearly all illuminated of an evening. 

The following legend and incident will more fully ex- 
plain why these strange monuments were made in such 
great numbers. 

When a Buddhist dies, the spirit immediately receives 
a new name. The priest then gives the family a certifi- 
cate on a strip of paper about eighteen inches long, and 
three or four inches broad, on which is written the new 
name. The family then employ a specialist, who carves 
this new name on a wooden tablet, which is then lac- 
quered in gold and black. This tablet, called Ihai, is 
then placed in the family shrine. There are three 
degrees of names for such occasions, that are given ac- 
cording to the rank of the deceased or of the family. I 
know of one lady, named in life Yana, whose spirit on 
her death was named by the priests in the temple Taku- 
shiin Seigan Sekiryo Taishi — signifying the accomplish- 
ment of the desires of the pure-rock-dragon. 

The Buddhists believe that when one dies the spirit or 
soul lingers about the dwelling of the family seven times 
seven days, and then on the forty-ninth day it is sup- 
posed to leave the house. On hearing this matter spoken 
of among some Japanese, I heard the daughter of Yana, 
a young Japanese lady whom I know, say, “ Yes, that is 
really so, for I remember it was the forty-ninth day when 
my mother’s spirit went out of the house ; of course, it 
lingered for years in the neighborhood, but we supplied 
a stone lantern which gave it light at night.” 


30 


THE BUDDHIST TEMPLE. 


Bronze Lanterns. — Within the Buddhist temples, 
generally near the altar, may be found two bronze lanterns 
or large candelabra, from four to six feet high ; these are 
usually the gifts of rich devotees. The finest have been 
presented by the nobility, the Daimios and Shoguns. 
Nikko is the richest in the possession of these great 
bronze lanterns. They have received so many that they 
have been given places among the trees ; time and the 
elements have corroded them, which in a measure adds 
to their beauty. 

Sacred Manuscripts. — The Zashiki, or priests’ apart- 
ment, contains one piece of precious property, the chest 
of sacred manuscripts. This in my temple will be found 
near the altar, on the north side of the chancel. One of 
the great principles of the Buddhist religion is medita- 
tion. The High Priest especially gives a great part of 
his life to meditation and the contemplation of holiness. 
It is the occupation of the High Priest to write down 
any new religious thoughts and make a record of fervent 
prayers. These manuscripts are written on parchment, 
and are continually wound around a centre core until a 
roll is formed several inches in diameter. During life, 
while meditating and writing their manuscripts, many of 
these High Priests drink out of a bowl made from the 
skull of a deceased priest. 

Their prayers are often counted on chaplets, the parts 
of which are cut from the thicker portion of one of these 
skulls. Some of the priests flagellate themselves with a 
scourge, the handle of which is made of a human thigh 
bone. 

All these weird reminders are thought to keep the 
fathers of the flock conscious that they are dust, and that 
to dust they must return. 

The Fire Altar. — Occasionally a service of the temple 


OBJECTS, DECORATIONS AND CEREMONIES. 


31 


is celebrated on the fire altar. After kindling a little fire 
the priest, while fervently engaged in prayer, from time 
to time feeds the sacred flame by adding splinters of 
fragrant cedar wood. At intervals he beats upon the 
wooden mokugyo, or drum, which adds to the impres- 
sive ceremony. The mokugyo resembling a wooden 
fish is the most ancient form known. 

The Ceremonial Yellow Cord.— In one of the 
glass cases on the contribution table of the temple are 
two pieces of yellow cord. They are souvenirs of a 
beautiful ceremony at which the author has assisted in a 
Buddhist temple. 

On such an occasion the priest, standing before the 
altar, serves out on the left of the chancel one end of a 
yellow silken cord, about a quarter of an inch in thick- 
ness. This cord is then passed from one to another into 
the hands of those who desire to partake in the cere- 
mony. The cord having arrived at the other side of the 
chancel, the priest then holds the two ends in his hands. 
The participants, in an irregular semicircle, hold the 
cord with both hands, while the priest fervently prays 
and pronounces forgiveness for their shortcomings. 

Scissors are then passed around, and each participant 
is permitted to cut off the portion of cord which he has 
held during the ceremony, and which he guards as a 
symbol of the absolution conferred. 

Altar Flowers. — Most Buddhist temples are in lands 
abounding with flowers. The faithful daily supply petals 
of jessamine and other flowers, yet the altars are gener- 
ally adorned with plants and flowers of bronze. 

Candles.— On the altars are also placed fragrant can- 
dles of yellow wax and prepared sandalwood. The King 
of Siam took a great interest in my projected Buddhist 
temple. Two gentlemen of his court who attended me 


32 


THE BUDDHIST TEMPLE. 


when in his palace at Bangkok, presented me with two 
entire boxes of these candles. Some of them, both of 
wax and of sandalwood, are on the altars in this temple. 

Altar Offerings. — In front of the principal deity in 
temples there will always be found a table or altar on 
which offerings are placed for Buddha — the petals of 
flowers, a cup of tea in a stand protected by a lacquered 
cover, plates with rice, lentils, cooked bamboo, fruit, etc. 
I have mentioned in my book on Siam that such offer- 
ings are ever generously made before the enormous sit- 
ting Buddha, Amida, in the jungle of Ayuthia. 

High Priest’s Chair. — On this chair, which is a good 
specimen of wood carving, are laid priests’ robes ; other 
similar robes are on one of the priests’ tables. 

Hyaku-d5. — On the chancel will be seen ten bun- 
dles of counted straws, one thousand in number, for the 
pilgrimage known as the hyaku-do. 

Each of these bundles contains ten packages of ten 
straws each, making one hundred. The Buddhist de- 
votee desiring to perform a symbolic pilgrimage, pur- 
chases one of these packages and proceeds to make the 
tour of the temple, stopping before all the deities and 
kakemonos, throwing down a straw, until he has parted 
with the entire one hundred, when the pilgrimage is 
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